2.03. GOOD CONDUCT (to continue)

God says

O you who have attained to faith! Remain conscious of God; and let every human being look to what he [or she] sends ahead for the marrow! And [once again]: Remain conscious of God, for God is fully aware of all that you do.- Q.59: 18

Blessed be He in whose hand all dominion rests, since He has the power to will anything: He Who has created death as well as life,* so that He might put you to a test [and thus show] which of you is best in conduct, and [make you realize that] He alone is almighty, truly forgiving. - Q.67:1-2

* Since what is termed here as “death” is stated here to have been created , it cannot be identical with “non-existence”, but obviously must have a positive reality of its own. To my mind, it connotes, the state of transition from life as we know it in this world to the – as yet to us unimaginable – condition of existence referred to in the Qur’an as “the hereafter” or “the life to come” (al-akirah).

And, verily, thine [O Prophet] shall be a reward never-ending – for, behold, thou keepest indeed to a sublime way of life;* … Q.68: 3,4

* The term khuluq rendered by me as “a way of life”, describes a person’s “character”, “innate disposition” or “nature” in the widest sense of these concepts, as well as “habitual behaviour” which becomes, as it were, one’s “second nature” (Taj al-‘Arus). My identification of khuluq with “way of life” is based on the explanation of the above verse by ‘Abd Allah ibn ‘Abbas (as quoted by Tabari), stating that this term is here synonymous with din : and we must remember that one of the primary significance of the latter term is “a way [or “manner”] of behaviour” or “of acting” (Qamoos).

Prophet said

1. “I have been sent to take good conduct to its conclusion”-- H: Muatta. N: Malek. / H: Ahmed. N: Abu Hurairah.

God in His infinite mercy asked us to follow the the example of the Prophet, in order to make it easy for us to obey Him and achieve good conduct. “Indeed in the Apostle of God you have an excellent example for everyone who looks forward [with hope and awe] to God and the Last Day, and remembers God unceasingly” - Q.33: 21, and “He who obeys the Apostle obeys God”…. Q.4: 80

2. Bibi Ayshah, speaking of the Prophet many years after his passing away, repeatedly stressed that ‘his way of life (khuluq ) was the Qur’an’. – H: Muslim, Tabari & Hakim on the authority of Sa’id ibn Hisham. Also, Abu Daud & Nisai and several others.

3. A desert Arab got up and passed urine within the mosque. People caught hold of him. The Prophet said “Leave him and throw a bucket of water or a torrent of water upon his urine. Verily, you have been raised to bring ease, and not to inflict hardship” – H: Bukhari. N: Abu Hurairah.

4. “…Whoever acquires good conduct, there is for him a mansion in the loftiest part of paradise.” – Fragment of a lengthy Tradition quoted by Tirmizi on the authority of Anas.

3.01 GOOD CONDUCT

God says

But when you are greeted with a greeting [of peace], answer with even a better greeting, or [at least] with the like thereof……Q.4: 86

Behold, We have willed that all beauty on earth be a means by which We put men to a test,* [showing] which of them are best in conduct. Q.18: 7

* Lit., “We have made all that exists on earth as its adornment in order that We might put them [i.e., all human beings] to a test”: meaning that God lets them reveal their real characters in their respective attitudes – moral or immoral – towards the material goods and benefits which the world offers them. In further analysis, this passages implies that the real motive underlying men’s refusal to believe in God’s spiritual messages (see verse 18:6) is almost their excessive, blind attachment to the goods of this world, combined with a false pride in what they regard as their own achievements.

Indeed in the Apostle of God you have an excellent example for everyone who looks forward [with hope and awe] to God and the Last Day, and remembers God unceasingly. - Q.33: 21

And [know that] whoever pays heed unto God and His Apostle has already attained to a mighty triumph. - Q.33: 71

But [since] good and evil cannot be equal, repel thou [evil] with something that is better -- and lo! he between whom and thyself was enmity [may then become] as though he had [always] been close, a true friend! - Q.41: 34

Prophet said

1. “The best of you is he who is best in conduct” – H: Bukhari and Muslim. N: Abdullah-b-Amr.

2. “The believer, by his (good) conduct, reaches the position of one who stands up (for praying) at night and fasts during the day” – H: Abu Daod. N: Bibi Ayesha.

3. “Two attributes though easy for man (to adopt) will be very heavy, (indeed), in God’s scale on the Resurrection Day: To remain mostly silent (of frivolous talk) and (to be of) good conduct. By Him who holds my life, as for actions, these attributes have no parallel for mankind.” – H: Baihaqi. N: Anas.

2.02 ACTION (concluded)

God says

He it is who has made you inherit the earth,* and has raised some of you by degree above others, so that He might try you by means of what He has bestowed upon you.* Verily, thy sustainer is swift in retribution: yet, behold, He is indeed much- forgiving, a dispenser of grace. Q.6: 165
*Lit., a “successor” or a “vice-gerent”.
**Lit., by way of character, strength, knowledge, social position, wealth etc.

To him who desires a harvest in the life to come, We shall grant an increase in his harvest; whereas to him who desires (but) a harvest in this world, We (may) give something thereof but he will have no share (in the blessing of) the life to come. -- Q.42: 20

Hast thou ever considered [the kind of man] who makes his own desires his deity, and whom God has [thereupon] let go astray, knowing [that his mind is closed to all guidance]…. Q.45:23

… And whenever you are told “Rise up [for a good deed]”, do rise up; [and] God will exalt by [many] degrees those of you who have attained to faith and, [above all,] such as have been vouchsafed [true] knowledge: … Q.58:11

[And,] verily, those who have attained to faith and do righteous deeds – it is they, they who are the best of all creatures. -- Q.98: 7

Consider the flight of time!* Verily, man is bound to lose himself unless he be of those who attained to faith, and do good works,and enjoin upon one another the keeping to truth, and enjoin upon one another patience in adversity.-- Q.103: 1-3

Flying time gone is gone forever. But how we spent it will be questioned. What we need is the right attitude towards life: life’s this phase of action and, its second phase of accountability called hereafter. “Satan holds out promises to them, and fills them with vain desires:”(4:120). Exessive involvement with social, pastime and acquisition environments, for instance, can completely imbalance our time-spending. Temptation within us justify what is really unjustifiable, and that leads us away from God. Which is very scary. Recall what Iblis had told God about us: “Now that Thou hast thrown me out of the Way, I shall indeed make [all that is evil] on earth seem goodly to them and shall most certainly divert them into grievous error – [all] except such of them as are truly Thy servants”(15:39,40). We are under attack. Let us turn to the above surah for safety.

Prophet said

1. “Surely one’s property is (his actions) that he sends before (death) and the property of his heir is what he will leave behind” – H: Bukhari. N: Abdullah-b- Masud.

2. “The wise man is he who lower his self and acts for life after death....” – H: Tirmizi and Ibn Majah. N: Shaddad b Aus.

3. “Wretched man is he who follows his low desires and (then) rests hope in God”-- H: Tirmizi and Ibn Majah. N: Shaddad-b-Aus.

4. “After death what reaches the believer out of his works and good deeds are: the learning he has acquired and (then) spreads it around, a pious child (he leaves behind), a book (of learning) he leaves as heritage, a mosque he has built, has built a resting-place for travelers, a canal (or well) he has arranged to be excavated, and an act of charity (of continuous benefit) he has out of his wealth while still alive and healthy – (the benefit of these) will reach him (even) after his death.” – H: Ibn Majah and Baihaqi. N: Abu Huraira.

2.02 ACTION (to continue)

God says:

Say: “Come, let me convey to you what God has really forbidden you: “Do not ascribe divinity, in any way, to aught beside Him; and [do not offend against, but, rather,] do good unto your parents; and do not kill your children for fear of poverty – for it is We who shall provide sustenance for you as well as for them;* and do not commit any shameful deeds, be they open or secret; and do not take any human being’s life – [the life] which God has declared to be sacred – otherwise than in [the pursuit of] justice: this has He enjoined upon you so that you might use your reason; and do not touch the substance of an orphan – save to improve it – before he comes of age. And [in all your dealings] give full measure and weight with equity: [however,] We do not burden any human being with more than he is well able to bear; and when you voice an opinion, be just, even though it be [against] one near of kin. And [always] observe your bond with God:** this He has enjoined upon you, so that you might keep it in mind. And [know] that this is the way leading straight unto Me: follow it, then, and follow not other ways, lest they cause you to deviate from His way.[All] this has He enjoined upon you, so that you might remain conscious of Him. - Q.6:151-53.
* This may possibly,(today,) refer to abortions dictated by economic considerations.

**The “bond with God” “ (conventionally translated as “God’s convenant”) apparantly refers here to man’s moral obligation to use his inborn gifts – intellectual as well as physical – in the way intended for them by God. The “establishment” of this bond arises from the faculty of reason which, if properly used, must lead man to a realization of his own weakness and dependence on a causative power and, thus, to a gradual cognition of God’s will with reference to his own behaviour. This interpretation of the “bond with God”seems to be indicated by the fact that there is no mention of any specific “convenant” in either the preceding or the subsequent verses of the passage under consideration. The delberate ommission of any reference in this connection suggests that the expression “bond with God” for something that is rooted in the human situation as such, and can, therefore, be perceived instinctively as well as through conscious experience: namely, that innate relationship with God which makes Him “closer to man than his neck-vein” (50 : 16).

Prophet said:

1. “There is no wisdom like effort, no piety like self denial, and no goodness like self conduct” – H: Baihaqi. N: Abu Zarr.

2.02 ACTION

God says

Never shall you attain to true piety unless you spend on others out of what you cherish yourselves; …. Q.3: 92

True piety does not consist in turning your faces towards the east or the west* -- but truly pious is he who believes in God, and the Last Day, and the angels, and revelation,** and the prophets; and spends his substance – however much he himself may cherish it – upon his near of kin, and the orphans, and the needy, and the wayfarer,*** and the beggars, and for freeing human beings from bondage, and is constant in prayer, and renders purifying dues; and [truly pious are] they who keep their promises whenever they promise, and are patient in misfortune and hardship and in time of peril: it is they that have proved themselves true, and it is they, they who are conscious of God. – Q.2 : 177

*Thus the Quran stresses the principle that mere compliance with outward forms does not fulfil the requirement of piety. The refernce to the turning of one’s face in prayer in this or that direction flows from passages which dealt, a little earlier, with the question of Qibla.

** In this context, the term “revelation” (al-kitab) carries a general significance: it refers to the fact of divine revelation as such. As for belief in angels mentioned here because it is through these spiritual beings that God reveals His will to the prophets and, thus, to mankind at large. (Adaptation from Asad’s explanation)

*** The Arabic expression ibn as-sabil (lit., “son of the road” denotes any person who is far from his home, and specillay one who, because of this ciecumstance, does not have sufficient means of livelihood at his disposal.

Never shall you attain to true piety unless you spend on others out of what you cherish yourselves; -- Q.3: 92

Prophet said

1. “Never has anyone eaten a better food than what he has eaten out of the labour of his own hands” – H: Bukhari. N: Miqdam-b-Ma’de Yakrab.

2. “Wretched man is he who follows his low desires and (then) rests hope in God”-- H: Tirmizi and Ibn Majah. N: Shaddad-b-Aus.

3.. “By Him in whose hand is my life you must enjoin good and forbid evil, otherwise it is near that God will send chastisement upon you from Himself. You will then call Him but you will not be responded to”-- H: Tirmzi. N: Huzaifa.

2.01 SEEKING REFUGE OF GOD (concluded)

God says:

“When you do read Qur’an seek refuge with God from Satan, the accursed.”*- Q.16: 98

*That means protection against whispering of ‘all the evils forces both within man’s own soul and within his social environment which tend to undermine his moral convictions and to lead him away from God.

And say: “O my Sustainer! I seek refuge with Thee from the promptings of all evil impulses;* and I seek refuge with Thee, O my Sustainer, lest they come near unto me!” -- Q.23: 97,98

*Lit., “of the satans” or “satanic forces”

Say: “I seek refuge from the Sustainer of the rising dawn, from the evil of aught that He has created, from the evil of the black darkness when it descends, and from the evil of the human beings bent on occult endeavors and from the evil of the envious when he envies.”- Q.113: 1-5

Say: “I seek refuge from the Sustainer of mankind, the Sovereign of mankind, the God of mankind, from the evil of the whispering elusive tempter who whispers in the hearts of mankind – from all [temptation to evil by] invisible forces as well as men.”-- Q.114: 1.6

Prophet said:

1. “O God! I seek refuge to thee from the evils of what I have done and from the evils of what I have not done” – H: Muslim. N: Bibi Ayesha.

2. “O God! I seek refuge to thee from undesirable manners, actions and passions” – H Tirmizi. N: Qutbah-b-Malek.

3. “No harm shall befall the person for the duration of his stay who, upon entering a house, says: ‘I seek refuge in the perfect words of God against all created evil’ ” – H: Muslim. N: Khawla-b-Hakim.

2: 01. SEEKING REFUGE IN GOD

God says:

O you who have attained to faith! Surrender yourself wholly unto God, and follow not Satan’s footsteps, for, verily, he is your open foe. -- Q.2: 208

Say: “some [of you] He will have graced with His guidance, whereas for some a straying from the right path will have become unavoidable: for, behold, they will have taken [their own] evil impulses [shyateen] for their masters in preference to God, thinking all the while that they have found the right path!” -- Q.7: 30

If a prompting from devil stirs you up (with blind anger) * then seek refuge with God; for He is alert and aware.-- Q.7: 200

* I.e., anger at the rejection of the truth by “those who choose to remain ignorant”. The words “to blind anger” interpolated between brackets are based on a Tradition according to which the Prophet, after the revelation of the preceding verse calling for forbearance, exclaimed, “And what about [justified] anger, O my Sustainer?” – whereupon the above verse was revealed to him (Tabari, Zamakshari, Razi, Ibn kasir)

Verily, they who are conscious of God, bring God to their rememberance whenever any dark suggestion from Satan touches them – whereupon, lo! they begin to see things clearly,- Q.7:201

Prophet said:

1. "Seek protection of God from the turmoil of calamities, attacks of misfortune, the evils of decree and the joys of enemy" – H: Bukhari and Muslim. Narrator: Abu Hurairah.

2. “O God! I seek refuge to Thee from cares, anxieties, weakness, indolence, cowardice, miserliness, burden of debt and suppression by men” – H: Bukhari and Muslim. N: Anas.

3. “O God! I seek refuge to thee from a learning which gives no benefit, and from a heart that does not fear (God), and from a desire which is not satisfied and from an invocation which is not responded to” – H: Muslim. N: Zaid-b-Arqam.

Note: After the name or the title of the Prophet please say “Sual-lal lahu ‘Alaihi wa Sal-lam”; after the name or the title of every prophet (nabi) and apostle (rasul) say “ ‘Alai hissalaam”; and after every name of the family member, as well as, companion, say “Radi Allahu ‘Anhu”.